Honorary "are" construct denoting God (“do/perform”)

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Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.

One way Japanese shows different degree of politeness is through the usage of an honorific construction where the morpheme are (され) is affixed on the verb as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. This is particularly done with verbs that have God as the agent to show a deep sense of reverence. Here, okonaw-are-ru (行われる) or “do/perform” is used.

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

Translation commentary on Deuteronomy 3:21

Joshua has seen how Yahweh enabled the Israelites to defeat Kings Sihon and Og (these two kings—which Good News Translation makes clear) and occupy their lands; and Yahweh will do the same in all the kingdoms the Israelites will invade in Canaan, west of the Jordan.

All that the LORD your God has done to these two kings may be alternatively expressed as “how the LORD our [inclusive] God has helped us to destroy King Sihon and King Og.”

Quoted with permission from Bratcher, Robert G. and Hatton, Howard A. A Handbook on Deuteronomy. (UBS Helps for Translators). New York: UBS, 2000. For this and other handbooks for translators see here .

Translation commentary on Deuteronomy 3:21

A. D. Mayes sees verses 1-25 of the song as a charge that God brings against his people in a court of law, and finds the following structure:

(1) Introduction: witnesses are summoned (verses 1-3);

(2) Introductory statement of the issue at hand (verses 4-6);

(3) Presentation speech, recalling Yahweh’s good actions on behalf of the people (verses 7-14);

(4) Indictment: Israel is charged with apostasy (verses 15-18);

(5) Declaration of guilt and threat of punishment (verses 19-25).

Translators should be aware of this and should divide the text into paragraphs in such a way as to reflect this structure.

Give ear, O heavens … and let the earth hear: both heavens and earth are addressed as living beings and are summoned as witnesses (see 30.19). Unless absolutely necessary, the simple “heaven” and “earth” should be used; to say “inhabitants of heaven” and “inhabitants of earth” diminishes considerably the force and beauty of the text. Instead of heavens many languages will prefer “sky” (so Good News Translation and Contemporary English Version).

I will speak … the words of my mouth: these expressions mean exactly the same thing. The translator must determine in every instance whether the use of pairs of expressions like this makes for an effective style; in some languages the constant use of this device sounds unnatural and makes the text less appealing. Good News Translation and Contemporary English Version put heavens and earth together in the first line, and Contemporary English Version combines the two lines as follows:

• Earth and sky,

listen to what I say!

Quoted with permission from Bratcher, Robert G. and Hatton, Howard A. A Handbook on Deuteronomy. (UBS Helps for Translators). New York: UBS, 2000. For this and other handbooks for translators see here .